Mr. Fei Xiaotong s academic thoughts, notes, Mr. Fei Xiaotong s Tong .

Aim to enrich the people! Functionalism transforms into pragmatism.

Mr. Fei Xiaotong, a native of Wujiang, Jiangsu Province (now Wujiang District, Suzhou City), is a famous sociologist, anthropologist, ethnologist, social activist, and one of the founders of Chinese sociology and anthropology.

Vice Chairman of the Standing Committee of the Seventh and Eighth National People's Congress, Vice Chairman of the Sixth National Committee of the Chinese People's Political Consultative Conference.

Few people know that Fei Lao and Nantong have the same bloodline, because the origin is written that he was born in Wujiang. The relationship with Mr. Zhang Jian, the sage of Nantong, is estimated to be even fewer people who know.

Many people know that Zhang Jian is a famous industrialist in Nantong, who has pioneered the formation of a modern city in Nantong, and his greatness lies in running an industry as a champion.

After all, there are not many champions, so the general public has not seen the good news, so in October 1989, Fei Lao came to Jiangsu to inspect, and Mr. Zhang Xuwu, then vice governor of Jiangsu Province, invited him to watch Zhang Jian's good news, and Fei Lao happily inscribed the poem:

Inheriting the old and opening a new road, the European wind is going east. Waste stoves are more cotton-planting, and agricultural workers are rejuvenated. The spring thunder of Shenzhou will be heard in future generations. Shame on the sages and philosophers, and leave a legacy in history. ”

There is an inscription at the end of the poem: "My father returned from Dongying, and was hired by Mr. Ji Zhi to teach Nantong. ”

This poem and postscript and the inscriptions of more than a dozen contemporary celebrities, such as Rong Yiren, Wang Guangying, and Zhao Puchu, were left together on the long scroll framed by Zhang Jian's "Zhuangyuan Victory".

Fei Lao explained that his father, Mr. Fei Pu'an (1879-1969), had gone to Japan in 1905 to study, and in 1909, Fei Pu'an returned to China and was invited by Mr. Zhang Jian to work as a geography teacher at Tongzhou Minli Normal School. After the outbreak of the Xinhai Revolution in 1911, he worked with the people to drive out the Manchu officials in Suzhou and Wujiang County, and was elected chairman of the Wujiang County Assembly. Later, he served as an inspector of the Jiangsu Provincial Department of Education.

Fei Lao said at the time: the day after he was born, his father returned to Wujiang from Nantong, and his parents thought that the child was born at this time as filial piety, because he was pregnant in Tong, so he named it 'Xiaotong'.

Zhang Xuwu told Fei Lao that Zhang Jian and Fei Pu'an were good friends, and told him that his father was "filial piety". So Fei Lao thought that his name was in the same row as Zhang Jian's son Zhang Xiaoruo.

Fei Lao's explanation of his name was not only with Mr. Zhang Xuwu, but also with many people on different occasions, including Wu Rong, former secretary of the Nantong Municipal Party Committee, Zhu Tonghua, former director of the Policy Research Office of the Jiangsu Provincial Party Committee, and Shen Qipeng, former chairman of the Nantong Municipal Committee of the Democratic League. And the postscript of Zhang Jian's inscription poem should be the only handwriting left by Fei Lao for his name.

Excerpted from Zhao Mingyuan of the Nantong Democratic League, "Fei Lao's Title Zhang Jian's "Champion Victory" and the Origin of the Name of "Xiaotong".

At the grassroots level, Chinese society is rural. And the rustic people are the grassroots of Chinese society. We say that the countryside is rustic, although it has a bit of contempt, but this soil word is good, and the basic meaning of the soil word refers to soil.

Countrymen can't live without soil, because living in the countryside, farming is the most common means of livelihood. Only those who make a living from farming understand the preciousness of soil. City people can use rustic spirit to despise the countrymen, but in the countryside, "soil" is their lifeblood.

The person who occupies the highest position in terms of numbers is undoubtedly the land.

The author first starts from the grassroots level of Chinese society, and breaks through the vernacularity of China's rural society, the so-called rural area refers to the vast rural areas where small agricultural production is carried out, where the vast majority of Chinese peasants live, they cling to the land, and the land ridge depends on each other for their lives, under the hard work, relying on the wind and rain of nature to obtain the basic means of survival, the ancient proverb "people make things happen in the sky" typical description of the rural society's dependence on nature and the objective environment.

There are several reasons why Chinese peasants live in villages, and whatever the reason, the unit of loss in China's rural communities is the village. From Sanjia Village, you can go to a large village with thousands of households. Under the constraints of locality, the local society has become a society that was born and died in Si.

The normal life is to live in the old age. It is a society of familiarity, of no strangers. In the local society, there is trust from familiarity.

This trust is not unfounded, in fact, it is the most reliable and there is no more, because this is the rule.

6) Characteristics of the local society.

4. Hierarchical: differential order pattern.

By comparing Chinese and Western societies, the author argues that Western societies are grouped like bundles of firewood, while China's social patterns are like ripples when a stone is thrown into the water. Each person is at the center of the circle to which his social influence has been pushed. It is a differential order pattern.

What is pushed by the ripples of the circle and the spine is connected. The circle that each person uses at a certain time and place is not necessarily the same.

With "self" as the center, like a stone thrown into the water, the social relationship with others is not like the molecules in a group that everyone stands on a plane, but like the ripples of water, pushing out in circles, pushing farther and thinner. That is, each person's network has its own center, and the center of each network is different, and the scope of the network depends on the size of the central force, which is elastic.

2. Kinship: The local society is structured on the basis of kinship.

In a culture where there is a lack of change, there is a social gap between the older and the younger, and the older has coercive power over the younger. This is the basis of a blood society. Consanguinity means that people and the rights and duties of people are determined according to kinship.

Strictly speaking, consanguinity refers only to the parent-child relationship that occurs through childbirth.

By and large, kinship societies are stable and lack change. A society that is in flux. It is not easy to become a blood society. Social status determined by blood is not a matter of personal choice. Bloodline is the strength of stability.

Fei Xiaotong put forward the idea of "the United States and the United States, and the world is in harmony". Fei Xiaotong's concept of "cultural consciousness", Fei Xiaotong's strategic thinking on China's international status in the era of globalization, and Fei Xiaotong's "beauty and beauty, the world is in harmony" of a harmonious world will guide the great rejuvenation of the Chinese nation.

The family and country feelings of "the world is the same": Fei Xiaotong's troubled life has experienced major changes in Chinese society, and Fei Xiaotong's body is full of patriotic feelings. Fei Xiaotong's "Rural China" allows the world to re-understand China's special social structure; Fei Xiaotong's Jiangcun Economy allows the world to define China's mode of production from different perspectives.

Fei Xiaotong summed up a number of regional economic development models, including the "Southern Jiangsu Model" and "Wenzhou Model", and promoted the layout and development of many regional economies, including Pudong, the upper reaches of the Yellow River and the Southern Silk Road. Fei Xiaotong's "pattern of pluralism and integration of the Chinese nation" has become the core theoretical framework for defining the history of China's ethnic relations in the academic circles.